Beginning

1 ^1-2 This letter comes to you from Paul, servant of Jesus Christ, called as a messenger and appointed for the service of that Gospel of God which was long ago promised by the prophets in the holy scriptures.

^3-6 The Gospel is centred in God’s Son, a descendant of David by human genealogy and patently marked out as the Son of God by the power of that Spirit of holiness which raised him to life again from the dead. He is our Lord, Jesus Christ, from whom we received grace and our commission in his name to forward obedience to the faith in all nations. And of this great number you at Rome are also called to belong to him.

⁷ To you all then, loved of God and called to be Christ’s men and women, grace and peace from God the Father and from our Lord Jesus Christ.

A personal message

^8-12 I must begin by telling you how I thank God through Jesus Christ for you all, since the news of your faith has become known everywhere. Before God, whom I serve with all my heart in the Gospel of his Son, I assure you that you are always in my prayers. I am longing to see you: I want to bring you some spiritual strength, and that will mean that I shall be strengthened by you, each of us helped by the other’s faith.

^13-15 Then I should like you to know, my brothers, that I have long intended to come to you (but something has always prevented me), for I should like to see some results among you, as I have among other Gentiles. I feel myself under a sort of universal obligation, I owe something to all men, from cultured Greek to ignorant savage. That is why I want, as far as my ability will carry me, to preach the Gospel to you who live in Rome as well.

^16-17 For I am not ashamed of the Gospel. I see it as the very power of God working for the salvation of everyone who believes it, both Jew and Greek. I see in it God’s plan for imparting righteousness to men, a process begun and continued by their faith. For, as the scripture says: ‘The just shall live by faith’.

The righteousness of God and the sin of man

^18-21 Now the holy anger of God is disclosed from Heaven against the godlessness and evil of those men who render truth dumb and inoperative by their wickedness. It is not that they do not know the truth about God; indeed he has made it quite plain to them. For since the beginning of the world the invisible attributes of God, e.g. his eternal power and divinity, have been plainly discernible through things which he has made and which are commonly seen and known, thus leaving these men without a rag of excuse. They knew all the time that there is a God, yet they refused to acknowledge him as such, or to thank him for what he is or does. Thus they became fatuous in their argumentations, and plunged their silly minds still further into the dark.

^22-23 Behind a facade of “wisdom” they became just fools, fools who would exchange the glory of the eternal God for an imitation image of a mortal man, or of creatures that run or fly or crawl.

²⁴ They gave up God: and therefore God gave them up—to be the playthings of their own foul desires in dishonouring their own bodies.

The fearful consequence of deliberate atheism

^25-27 These men deliberately forfeited the truth of God and accepted a lie, paying homage and giving service to the creature instead of to the Creator, who alone is worthy to be worshipped for ever and ever, amen. God therefore handed them over to disgraceful passions. Their women exchanged the normal practices of sexual intercourse for something which is abnormal and unnatural. Similarly the men, turning from natural intercourse with women, were swept into lustful passions for one another. Men with men performed these shameful horrors, receiving, of course, in their own personalities the consequences of sexual perversity.

^28-32 Moreover, since they considered themselves too high and mighty to acknowledge God, he allowed them to become the slaves of their degenerate minds, and to perform unmentionable deeds. They became filled with wickedness, rottenness, greed and malice; their minds became steeped in envy, murder, quarrelsomeness, deceitfulness and spite. They became whisperers-behind-doors, stabbers-in-the-back, God-haters; they overflowed with insolent pride and boastfulness, and their minds teemed with diabolical invention. They scoffed at duty to parents, they mocked at learning, recognised no obligations of honour, lost all natural affection, and had no use for mercy. More than this—being well aware of God’s pronouncement that all who do these things deserve to die, they not only continued their own practices, but did not hesitate to give their thorough approval to others who did the same.

Yet we cannot judge them, for we also are sinners: God is the only judge

2 ^1-4 Now if you feel inclined to set yourself up as a judge of those who sin, let me assure you, whoever you are, that you are in no position to do so. For at whatever point you condemn others you automatically condemn yourself, since you, the judge, commit the same sins. God’s judgment, we know, is utterly impartial in its action against such evil-doers. What makes you think that you who so readily judge the sins of others, can consider yourself beyond the judgment of God? Are you, perhaps, misinterpreting God’s generosity and patient mercy towards you as weakness on his part? Don’t you realise that God’s kindness is meant to lead you to repentance?

⁵ Or are you by your obstinate refusal to repent simply storing up for yourself an experience of the wrath of God in the day when, in his holy anger against evil, he shows his hand in righteous judgment?

^6-9 There is no doubt at all that he will ‘render to every man according to his works’, and that means eternal life to those who, in patiently doing good, aim at the unseen (but real) glory and honour of the eternal world. It also means anger and wrath for those who rebel against God’s plan of life, and refuse to obey his rules, and who, in so doing, make themselves the very servants of evil. Yes, it means bitter pain and a fearful undoing for every human soul who works on the side of evil, for the Jew first and then the Greek.

^10-11 But let me repeat, there is glory and honour and peace for every worker on the side of good, for the Jew first and then the Greek. For there is no preferential treatment with God.

God’s judgment is absolutely just

^12-13 All who have sinned without knowledge of the Law will die without reference to the Law; and all who have sinned knowing the Law shall be judged according to the Law. It is not familiarity with the Law that justifies a man in the sight of God, but obedience to it.

^14-15 When the Gentiles, who have no knowledge of the Law, act in accordance with it by the light of nature, they show that they have a law in themselves, for they demonstrate the effect of a law operating in their own hearts. Their own consciences endorse the existence of such a law, for there is something which condemns or commends their actions.

¹⁶ We may be sure that all this will be taken into account in the day of true judgment, when God will judge men’s secret lives by Jesus Christ, as my Gospel plainly states.

You Jews are privileged—do you live up to your privilege?

^17-24 Now you, my reader, who bear the name of Jew, take your stand upon the Law, and are, so to speak, proud of your God. You know his plan, and are able through your knowledge of the Law truly to appreciate moral values. You can, therefore, confidently look upon yourself as a guide to those who do not know the way, and as a light to those who are groping in the dark. You can instruct those who have no spiritual wisdom: you can teach those who, spiritually speaking, are only just out of the cradle. You have a certain grasp of the basis of true knowledge. You have without doubt very great advantages. But, prepared as you are to instruct others, do you ever teach yourself anything? You preach against stealing, for example, but are you sure of your own honesty? You denounce the practice of adultery, but are you sure of your own purity? You loathe idolatry, but how honest are you towards the property of heathen temples? Everyone knows how proud you are of the Law, but that means a proportionate dishonour to God when men know that you break it! Don’t you know that: ‘the very name of God is cursed among the Gentiles because of the behaviour of Jews?’ There is, you know, a verse of scripture to that effect.

Being a true “Jew” is an inward not an outward matter

^25-27 That most intimate sign of belonging to God that we call circumcision does indeed mean something if you keep the Law. But if you flout the Law you are to all intents and purposes uncircumcising yourself! Conversely, if an uncircumcised man keeps the Law’s commandments, does he not thereby “circumcise” himself? Moreover, is it not plain to you that those who are physically uncircumcised, and yet keep the Law, are a continual judgment upon you who, for all your circumcision and knowledge of the Law, break it?

^28-29 I have come to the conclusion that a true Jew is not the man who is merely a Jew outwardly, and a real circumcision is not just a matter of the body. The true Jew is one who belongs to God in heart, a man whose circumcision is not just an outward physical affair but is a God-made sign upon the heart and soul, and results in a life lived not for the approval of man, but for the approval of God.

Jews are privileged, but even they have failed

3 ^1-4 Is there any advantage then in being one of the chosen people? Does circumcision mean anything? Yes, of course, a great deal in every way. You have only to think of one thing to begin with—it was the Jews to whom God’s messages were entrusted. Some of them were undoubtedly faithless, but what then? Can you imagine that their faithlessness could disturb the faithfulness of God? Of course not! Let us think of God as true, even if every living man be proved a liar. Remember the scripture? ‘That you may be justified in your words, and may overcome when you are judged’.

^5-8 But if our wickedness advertises the goodness of God, do we feel that God is being unfair to punish us in return? (I’m using a human tit-for-tat argument.) Not a bit of it! What sort of a person would God be then to judge the world? It is like saying that if my lying throws into sharp relief the truth of God and, so to speak, enhances his reputation, then why should he repay me by judging me a sinner? Similarly, why not do evil that good may be, by contrast all the more conspicuous and valuable? (As a matter of fact, I am reported as urging this very thing, by some slanderously and others quite seriously! But, of course, such an argument is quite properly condemned.)

^9-18 Are we Jews then a march ahead of other men? By no means. For I have shown above that all men from Jews to Greeks are under the condemnation of sin. The scriptures endorse this fact plainly enough. ‘There is none righteous, no, not one; there is none who understands; there is none who seeks after God. They have all gone out of the way; they have together become unprofitable; there is none who does good, no, not one’. ‘Their throat is an open tomb; with their tongues they have practised deceit’; ‘the poison of asps is under their lips’, ‘whose mouth is full of cursing and bitterness’. ‘Their feet are swift to shed blood; destruction and misery are in their ways; and the way of peace they have not known’. ‘There is no fear of God before their eyes’.

^19-20 We know what the message of the Law is, to those who live under it—that every excuse may die on the lips of him who makes it and no living man may think himself beyond the judgment of God. No man can justify himself before God by a perfect performance of the Law’s demands—indeed it is the straight-edge of the Law that shows us how crooked we are.

God’s new plan—righteousness by faith, not through the Law

^21-26 But now we are seeing the righteousness of God declared quite apart from the Law (though amply testified to by both Law and Prophets)—it is a righteousness imparted to, and operating in, all who have faith in Jesus Christ. (For there is no distinction to be made anywhere: everyone has sinned, everyone falls short of the beauty of God’s plan.) Under this divine system a man who has faith is now freely acquitted in the eyes of God by his generous dealing in the redemptive act of Jesus Christ. God has appointed him as the means of propitiation, a propitiation accomplished by the shedding of his blood, to be received and made effective in ourselves by faith. God has done this to demonstrate his righteousness both by the wiping out of the sins of the past (the time when he withheld his hand), and by showing in the present time that he is a just God and that he justifies every man who has faith in Jesus Christ.

Faith, not pride of achievement

^27-28 What happens now to human pride of achievement? There is no more room for it. Why, because failure to keep the Law has killed it? Not at all, but because the whole matter is now on a different plane—believing instead of achieving. We see now that a man is justified before God by the fact of his faith in God’s appointed Saviour and not by what he has managed to achieve under the Law.

^29-30 And God is God of both Jews and Gentiles, let us be quite clear about that! The same God is ready to justify the circumcised by faith and the uncircumcised by faith also.

³¹ Are we then undermining the Law by this insistence on faith? Not a bit of it! We put the Law in its proper place.